Dhammasangani-Book2-Ch1
Tipitaka >> Abhidhamma Pitaka >> Dhammasangani >> Book2-Chapter 1 Translated by : C.A.F. Rhys Davids ---- Dhammasangani- Enumeration of Internal Phenomenon ' -Book2 - Form' ---- =Chapter I - Exposition Of Form Under Single Concepts= Ekakaniddeso 168 595 All form is that which is not a cause, not the concomitant of a cause, disconnected with cause,1 conditioned,2 compound,3 endowed with form,4 mundane,5 co-Intoxicant,6 169 favourable to: the Fetters,7 the Ties, the Floods, the Bonds, the Hindrances; infected,8 favourable to grasping,9 belonging to corruption,10 indeterminate, void of idea,11 neither feeling, nor perception, nor synthesis,12 disconnected with thought, neither moral result, nor productive of moral result,13 uncorrupted yet belonging to corruption,14 not that 'where conception works and thought discursive',15 not that 'wherein is no working of conception, but only of thought discursive', void of 'the working of conception and of thought discursive', 170 not 'accompanied by joy', not 'accompanied by ease', not 'accompanied by disinterestedness',16 not something capable of being got rid of either by insight or by cultivation, not that the cause of which may be got rid of either by insight or by cultivation, neither tending to, nor away from, the accumulation involving re-birth, belonging neither to studentship nor to that which is beyond studentship, limited,17 related to the universe of sense, not related to the universe of form,18 nor to that of the formless, included, not of the Unincluded,19 not something entailing inevitable retribution,20 unavailing for (ethical) guidance, cognizable when apparent{GL_NOTE::} by the six modes of cognition, 171 impermanent,21 subject to decay. Such is the category of Form considered by way of single attributes.22 - Footnotes: 1.Na hetum eva. On the Commentator's analysis of the meanings of 'cause', see under § 1053. The special connotation here is that 'form' as such is not the ground or 'root', or psychical associate of any moral or immoral result. Asl. 303. The two following terms are dealt with under §§ 1074, 1076. 2.Sappaccayam. Cf. § 1083. 3.Sankhatam. This quality is involved in the pre ceding quality. See § 1085. See also above, p. 166, n. 1. 4.Eupiyam, or rupam eva. The table of contents (§ 584) gives the former; K. has here the latter. Either the one or the other has been omitted from the present section of the printed text. The Cy. gives the latter term — Eupam eva ti rupino dhamma, etc. Asl. 304. 5.Lokiyam; the antithesis of lokuttaram. Cf. § 1093. 6.Sasavam. See § 1096 et seq. 7.Sannojaniyam, etc. This and the four following terms are severally discussed in connexion with the ethical metaphors of Fetters and the rest. See § 1113 et seq. 8.Paramattham. See § 1174: et seq. 9.Upadaniyam. See § 990 and § 1213 et seq. 10.Sankilesikam. See § 993 and § 1229 et seq. 11.Anarammanam, the idea or mental object belonging, of course, to the arupa-dhammo. 12.Acetasikam. See § 1022. 13.See § 989. 14.See § 994. 15.Na savitakka-savicaram. This and the two following technical terms mark off 'form' from the mental discipline of Jhana, even though Jhana may be practised for the sake of passing from a sensuous existence to the 'universe of Form'. Cf. §§ 160, 168, 161, and 996-998. 16.Cf. §§ 999-1001. These are all mental states, characterizing the other four skandhas, not the rirpak khandho. Similarly, the four following doctrinal ex pressions are only applicable to mental and moral categories. Cf. §§ 1007-1118. 17.Parittam. See § 1019. 18.Read na ryupavacaram. 19.See p. 165, n. 2. 20.This and the following term belong to ethical, im material categories of thought. See §§ 1028-1030 and 1291; also 1288, 1289, and 277. 21.I.e., remarks the Commentator, when it is present (in consciousness). 'For, strictly speaking, with reference to visual and other sensecognition, they (read na hi tani) do not cognize the past and future; that is the function of representative cognition (manovinfianam)' (Asl. 304). 22.The Cy. gives as the reason for there being no cate chism on each of the foregoing attributes the fact that there is no correlated opposite, as in the next category, from which each term is to be differentiated (Asl. 303). This, in view of the procedure in Book I., is scarcely adequate. However, every term is examined in the sequel, as the foregoing notes will have indicated.